阴阳类者，阴阳类聚而交合也。三阳二阳一阳，三阴二阴一阴，其中交属相并，缪通五脏，阳与阴和，
阴与阳和，首论五脏阴阳之至贵，末论四时阴阳之短期，中论三阳三阴之交合，皆为阴阳类也。
孟春始至，黄帝燕坐，临观八极，正八风之气，而问雷公曰∶
阴阳之类，经脉之道，五中所主，何脏最贵？
四时之气，始于孟春，黄帝燕坐，临观八极，而正八风之气，得阴阳互用之妙，内外交通之理，而
问雷公曰，阴阳之类，即人身经脉之道，五行在中，主于五脏，今五中所主，何脏最贵？此帝临
观八极，以正八风之气，而有是问也。
雷公对曰∶春甲乙，青，中主肝，治七十二日，是脉之主时，臣以其脏最贵。
五行之木，在时为春，在干为甲乙，在色为青，在中主肝，孟春始至，肝木之气，治七十二日，是
肝脉之主时，则肝脏最贵也。
帝曰∶却念上下经，阴阳从容，子所言贵，最其下也。
《疏五过论》云，上经下经，揆度阳阴，却念上下经，即上经
下经也。阴阳从容，即揆度阴阳也，从容揆度，则子所言贵，最其下也，而有至贵者在焉！
雷公致斋七日，旦复侍坐。
公闻帝教，未明其贵，故致斋七日，旦复侍坐，求教于帝。
帝曰∶三阳为经，二阳为维，一阳为游部。此知五脏终始。三
阳为表，二阴为里，一阴至绝，作朔晦，却具合以正其理。
三阳为经者，太阳为开，循身之背，犹大经之经于外也。二阳为维者，阳明为阖，循身之面，犹维络之
维于内也。一阳为游部者，少阳为枢，循身之侧，开阖凭之，犹游行之部署，而旋转出入也，此为经为维为游
部，可知五脏之终始。终，犹下也；始，犹贵也。欲知脏之贵下，在于三阴，不在三阳。故曰三阳为表，言
太阳秉膀胱寒水之气，而主周身之表阳也，二阴为里，言少阴秉心肾水火之气，而主神志之五内也。一
阴至绝，作朔晦，言厥阴为阴之尽，绝而后生，犹月晦而朔，故一阴至绝，可作朔之晦也。由此推
之，则心神肾志之五内者至贵，而厥阴肝脏之至绝者最下也，贵下之理，具合不爽，故曰却具合以正其理。
雷公曰∶受业未能明。
上文为经为维为游部，及为表为里，至绝之说未明，故复问之。
帝曰∶所谓三阳者，太阳为经，三阳脉至手太阴，弦浮而不沉，
决以度，察以心，合之阴阳之论。
所谓三阳为经者，乃太阳为经也。三阳为表者，太阳之气，在手太阴肺主之皮毛，乃三阳脉至手太阴也，
太阳从枢转而外开，故
其脉弦浮而不沉。弦，枢脉也；浮，开脉也；不沉，开而不阖也，此三阳为经，三阳为表之义。经脉循行，
自有常度，故可决以度，心诚求之，其理自明，故可察以心，决之察之，可以合之阴阳之论。即上文上下经，
阴阳从容之论也。
所谓二阳者，阳明也，至手太阴，弦而沉急不鼓，炅至以病，皆死。
所谓二阳为维者，阳明也。阳明之气，亦合肺金之皮毛，故阳明之脉，至手太阴，阳明从枢转而内阖，
故其脉弦而沉急不鼓。弦，枢脉也；沉急，阖脉也；不鼓，阖而不开也。火热，曰炅，炅至
以病，乃金受火刑，阳明金也，太阴亦金也，无论阳明太阴，受火之克，皆死。
一阳者，少阳也，至手太阴，上连人迎，弦急悬不绝，此少阳之病也。专阴则死。
所谓一阳为游部者，少阳也。少阳主枢，能开能阖。少阳之脉，至手太阴，则从太阳之开。太阳之在皮
毛也，上连人迎，则从阳明之合。阳明之脉合人迎也，其脉弦，少阳之脉也，脉急为实，脉悬为虚，急悬，
则外实内虚，急悬而枢转不绝，此少阳之病也；若少阳之气，不出乎阳，专在于阴，则死。专阴者，惟阴无
阳，不枢转也。所以申明三阳为经，三阳为表；二阳为维；一阳为游部者如此。
三阴者，六经之所主也，交于太阴，伏鼓不浮，上空志心。
上文三阳二阳一阳，其脉皆至手太阴，太阴为三阴，三阴属肺，受朝百脉，故三阴者，六经之所主也。手
太阴主天，天气下降，故交于太阴。交于太阴，交于足太阴也。足太阴主地，静顺承天，故其脉伏而鼓，鼓
而不浮，此天地气交，即阴阳既济之道。凡水火之类，一切可该。故曰上空志心，盖志属水，心属火也。所以
申明太阳阳明少阳之气，外合手太阴所主之皮毛，而内归于足太阴之坤土者如此。
二阴至肺，其气归膀胱，外连脾胃。
所谓二阴为里者，二阴秉水火阴阳之气，合太阳之水火阴阳，故二阴至肺；至肺者，太阳阳热之气，在
肺主之皮毛也；气归膀胱者，太阳水寒之气，合水府之膀胱也；二阴之气，合于太阳，必从
中土而内入，故外连脾胃；脾胃者，中土也。
一阴独至，经绝气浮，不鼓钩而滑。
所谓一阴至绝作朔晦者，乃一阴独至，经绝而气浮也。经绝，犹之一阴至绝也。经绝气浮，所以作晦朔
也，无生长之机，故其脉不鼓钩，阴极而有微阳，故不鼓钩而滑。所以申明二阴为里，一阴至绝作朔晦者如此。
此六脉者，乍阴乍阳，交属相并，缪通五脏，合于阴阳，先至为主，后至为客。
缪，平声。结上文而言，此三阳三阴之六脉者，气机环复，故乍属于阴，乍属于阳，乍阴乍阳，则阴阳
交属相并，三阳三阴，皆合五行，交属相并，故缪通五脏，言三阴通五脏，三阳亦通五脏也，阴阳皆通五脏。
故合于阴阳，太阳，具水火之气。少阴亦具水火之气。阳明具金土之气，太阴亦具金土之气。少阳具木气，
厥阴亦具木气。如病发于阳，而阳气先至，则阳气为主，阴气为客；病发于阴，而阴气先至，则阴气为主，阳
气为客。主客者，本标之谓也。至者，气至于脏，发为病也。
雷公曰∶臣悉尽意，受传经脉，颂得从容之道，以合从容，不知阴阳，不知雌雄。
《示从容论》雷公曰，复问所以三脏者，以知其比类也。帝曰夫从容之谓也。此篇帝云，却念上下经，
阴阳从容。公故曰，臣悉尽意，将以受传经脉，颂得昔日所言从容之道，以合此日之从容，则
阴阳交会之理可知。今也不知阴阳，不知阴阳之雌雄，复详请于帝，欲明阴阳之相类也。
帝曰∶三阳为父，二阳为卫，一阳为纪，三阴为母，二阴为雌，一阴为独使。
使，去声。干为天为父，太阳之气如天，故三阳为父，阳明秉金气
而坚劲，故二阳为卫，少阳为初阳而煦濡，故一阳为纪，太阳既如天，则太阴当如地，故三阴为母。二阳既为
卫而御外，则二阴当为荣而居内，故二阴为雌。一阳即为纪而联属，则一阴主阴，尽而无
阳。故一阴为独使。上文雷公云，不知阴阳，不知雌雄，观此，则可知阴阳之雌雄矣。
一阴一阳代绝，此阴气至心，上下无常，出入不知，喉咽干燥，病在土脾。
旧本在四肢别离下，今改正于此。此以一阴而兼论一阳，次以一阴而兼论二阳，又次以一阴而兼论三阳
也。一阴，厥阴也，一阳，少阳也。少阳之气，生于厥阴，厥阴之气，合于少阳。今一阴一阳，不相为类，
故其脉代绝。代绝者，此厥阴之气，不合少阳，而上至心包也。合少阳则上下有常，出入有知；今厥阴之气，
至于心包，以厥阴而合厥阴，惟阴无阳，故上下无常，出入不知；少阳火气上炎，不得厥阴之阴气以相济，故
喉咽干燥。《宣明五气篇》云，脾脉代。代者，脾之本脉也；今脉代绝，致厥阴少阳，不相交合，故病在土脾。
二阳一阴，阳明主病，不胜一阴，脉 而动，九窍皆沉。
二阳，阳明胃土也，一阴，厥阴肝木也。二阳一阴相合，则木制其土，故当阳明主病；阳明主病，则
阳明胃土，不胜一阴肝木，土不胜木，故其脉 而动。 动于下，木制其土，故九窍皆沉。
三阳一阴，太阴脉胜，一阴不能止，内乱五脏，外为惊骇。
太阴之阴，旧本讹阳，今改，三阳，太阳也。一阴厥阴也。太阳合手太阴肺气于皮毛，故三阳一阴
相合，而太阳脉胜也。太阴之脉属肺金，故一阴肝木不能止，谓不能止太阴之胜也，金胜于上，木郁
于下，故内乱五脏，木郁肝虚，故外为惊骇。
二阴三阳，病在肺，少阴脉沉，胜肺伤脾，外伤四肢。
三阳之三旧本讹二，今改。此以二阴而类三阳。次以二阴而类二阳，又次以二阴而类一阳也。二阴，
少阴也；三阳，解见上文；太阳之气主皮毛，皮毛者肺之合。故二阴三阳相合，病在肺也。二阴合三阳而病
肺，则三阳有余，二阴不足，故少阴脉沉也。胜肺，犹
言肺气胜也；其胜在肺，则伤脾。申明伤脾者，非伤太阴之脾脏，乃外伤四肢也。盖皮毛之气过盛，
则内伤肌腠，而病及四肢，先曰伤脾，以脾主四肢，究之所伤不在脾也。
二阴二阳，皆交至，病在肾，骂詈妄行，癫疾为狂。
二阴二阳相合，皆交至者，少阴阳明，交相病也；少阴属肾，
故病在肾。骂詈妄行，癫疾为狂，病在阳明也。此少阴阳明，皆交至而为病也。
二阴一阳，病出于肾，阴气客游于心脘下，空窍堤，闭塞不通，四肢别离。
空，作孔。空窍，汗孔之窍也。堤，犹路也。少阴少阳相合，阴胜其阳，故病出于少阴之肾。少阳三
焦之脉，散络心包，出于胃脘，今少阴之气，客游于心脘下，是阴客于阳，水胜其火，致三焦不能出气，以温
肌腠，一似空窍之路，闭塞不通，故曰空窍堤，闭塞不通也。三焦者，火热之气；四肢者，诸阳之本；今三
焦之气，闭塞不通，则不和于阳，故曰四肢别离，谓火热之气，不与阳和也。
二阳三阴，至阴皆在，阴不过阳，阳气不能止阴，阴阳并绝，浮为血瘕，沉为脓 。
此举三阴，兼论二阳；而三阳一阳皆在其中也。二阳三阴，阳明太阴相合也，不但二阳合三阴，而
三阳一阳，皆合三阴，三阴，至阴也。至阴皆在者，言二阳在至阴，而三阳一阳皆在也，以至阴而合诸阳，
则阳气有余，故阴不能过阳，以诸阳而合至阴，则阳归于阴，故阳气不能止阴；阴不过阳，则阳盛，阳不止
阴，则阴胜，始则阴阳并胜，继则阴阳并绝，如阳胜脉浮，则浮为血瘕，阴胜脉沉，则沉为脓 ，血而瘕，
则阴不济阳而阳胜，阳胜则阴绝矣。 而脓，则阳不济阴而阴胜，阴胜则阳绝矣。
阴阳皆壮，下至阴阳，上合昭昭，下合冥冥，诊决死生之期，遂合岁首。
结上文阴阳相类之义，上文阴阳相合，乃阴气阳气，皆属有
余，是阴阳皆壮也。交合而病，气归于脏，是下至阴阳也。下至阴
阳，复有升降，故上合昭昭之天，下合冥冥之地；以上天下地之理，即可诊决死生之期。五脏五行，始于木
而终于水，犹四时始于春而终于冬，遂合今曰孟春之岁首。此阴阳从容比类，类聚无方，而五
脏最贵最下之理，从可识矣。
雷公曰∶请问短期。
承诊决死生之期，而复问短期。
黄帝不应。
死生之期，可以理决，帝故不应。
雷公复问。黄帝曰∶在经论中。雷公曰∶请问短期。
短期之理，在上经下经，八十一论之中，而公必欲请闻于帝也。
黄帝曰∶冬三月之病，病合于阳者，至春正月，脉有死征，皆
归出春；冬三月之病，在理已尽，草与柳叶皆杀，春，阴阳皆绝；期在孟春。
理，里通。此下论，上合昭昭，下合冥冥，以决死生之期，遂合岁首之理。冬三月之病水病也，病合于
阳者，合于太阳寒水之气也。冬失其藏，春无以生，故至春正月，其病不愈，则脉有死征；虽不即死，皆
归出春，谓出春交夏，决死也。若冬三月之病，在里之精气已尽，则不能出春，仲春草发，季春柳叶发，草
与柳叶时皆杀，杀，犹死也。若冬三月之病，至春，阴阳皆绝，期在孟春当死，不能至仲春之草，与季春
之柳叶矣，此冬三月之病而有短期也。
春三月之病，曰阳杀，阴阳皆绝，期在草干。
此春三月之病而有短期也。春夏为阳，秋冬为阴。春三月之
病，阳气不生，故曰阳杀。杀，犹绝也。越春夏而至于秋，则阴阳皆绝，期在深秋之草干而死。
夏三月之疾，至阴不过十日，阴阳交，期在 水。
，濂同。此夏三月之病而有短期也。六月长夏，属于至阴，时当至阴，阳气尽浮于外。夏三月而病
不愈，交于至阴，不过十日死；若越长夏而至于秋，则为阴阳交；夏三月之病而交于秋，期在
水而死。 ，犹清也。中秋水天一色之时也。
秋三月之病，三阳俱起，不治自已，阴阳交合者，立不能坐，
坐不能起；三阳独至，期在石水；二阴独至，期在盛水。
此秋三月之病而有短期也。前三阳，谓太阳、阳明、少阳，故曰俱；后三阳，谓太阳；二阴，谓少阴，
故曰独也。秋之三月，肺金主气，若秋三月之病，合太阳阳明少阳而俱起者，此阳病合肺，当不治自已；
若阴阳交合，至秋三月而病者，主阴阳不和，当立不能坐，坐不能起；若有阳无阴，而太阳之气独至，当秋
时而病者，期在冬令之石水而死；若有阴无阳，而少阴之气独至，当秋时而病者，期在春令之盛水而死；
太阳为水府，少阴为水藏，死于冬之石水，金不生水也，死于春之盛水，水不生木也。此决死生之期，而
“阴阳类”，是指将阴阳之气分类聚集并相互交合。三阳、二阳、一阳，三阴、二阴、一阴，它们中间相互交错、彼此并列，通过经络（缪通）贯通五脏，阳气与阴气和谐，阴气与阳气调和。文章开头论述五脏阴阳中最尊贵的部分，结尾论述四时阴阳中短促易变的部分，中间论述三阳三阴的交合，这些都是关于阴阳分类的内容。
孟春时节刚开始，黄帝闲坐，观察八方极远之地，校正八方之风的气机，于是问雷公说：
阴阳的分类，以及经脉的运行规律，在五脏中所主宰的功能，哪一脏最为尊贵？
四季之气，始于孟春。黄帝闲坐，观察八方极远之地，校正八方之风的气机，领悟了阴阳互相为用的奥妙和内外交通的道理，于是问雷公说：所谓阴阳的分类，就是人身经脉运行的规律；五行居于体内，由五脏主宰。现在五脏之中，哪一脏最为尊贵？这是因为黄帝观察八方以校正八风之气，所以有了这样的提问。
雷公回答说：春季对应天干甲乙，颜色属青，在体内主宰肝脏，主管七十二天。这是肝脉主令的时期，我认为肝脏最为尊贵。
五行中的木，在季节上对应春季，在天干上对应甲乙，在颜色上对应青色，在体内主宰肝脏。孟春伊始，肝木之气主管七十二天，这是肝脉主令的时候，因此肝脏最为尊贵。
黄帝说：回想《上经》和《下经》，以及《从容》篇中关于揆度阴阳的论述，你所说的“最贵”，其实是最为低下的。
《疏五过论》中说：“上经下经，揆度阴阳。”回想《上经》和《下经》，就是这两部经典。“阴阳从容”就是揆度阴阳的意思。从容地揆度阴阳，那么你所说的“最贵”，其实是最为低下的，因为其中还有更为尊贵的存在！
雷公斋戒七日，第二天早晨再次侍奉在旁坐着。
雷公听到黄帝的教诲，不明白究竟什么是最贵的，所以斋戒七日，第二天早晨再次侍坐，向黄帝请教。
黄帝说：三阳经作为经脉的主干，二阳经作为维系之维，一阳经作为游行之部。了解了这些，就能知道五脏的终始规律。三阳经位于体表，二阴经位于体内，一阴经发展到极致，就像月晦（月末）一样，然后推究其结合情况来校正其中的道理。
所谓“三阳为经”，是指太阳经为开，循行于背部，犹如大经（主要经脉）运行于外。所谓“二阳为维”，是指阳明经为阖，循行于面部，犹如维络（维系网络）运行于内。所谓“一阳为游部”，是指少阳经为枢，循行于身体侧面，开阖都依靠它，犹如游行的部署，旋转出入。这就构成了经、维、游部，由此可知五脏的终始。终，指位置在下；始，指地位尊贵。想要知道脏腑的贵贱上下，关键在于三阴，而不在于三阳。所以说“三阳为表”，意思是太阳经禀受膀胱寒水之气，而主管周身体表的阳气；“二阴为里”，意思是少阴经禀用心肾水火之气，而主管神志在内的五脏。所谓“一阴至绝，作朔晦”，是说厥阴经是阴气的尽头，绝后而生新，就像月亮晦暗之后迎来新月（朔），所以一阴发展到极致，可以比作月晦。由此推断，心神肾志所在的五脏内部是最尊贵的，而厥阴肝脏处于“至绝”的状态则是最下等的。贵与下的道理，推究结合后毫厘不爽，所以说要推究其结合情况来校正其中的道理。
雷公说：我接受学业，但还不能明白。
上文关于经、维、游部，以及表、里、至绝的说法，我还没有完全明白，所以再次询问。
黄帝说：所谓三阳，指的是太阳经为经。三阳脉到达手太阴肺经时，脉象弦浮而不沉。用常规法度去决断，用心去观察，这与阴阳的理论相符合。
所谓“三阳为经”，就是指太阳经为经。所谓“三阳为表”，是因为太阳之气在手太阴肺所主的皮毛部位，这就是三阳脉到达手太阴的表现。太阳从枢机转化而向外开放，所以它的脉象弦浮而不沉。弦，代表枢机的脉象；浮，代表开放的脉象；不沉，说明只开不阖。这就是“三阳为经”、“三阳为表”的含义。经脉循行自有常度，所以可以用法度去决断；诚心探求，道理自然明了，所以可以用心去观察。决断和观察的结果，可以与阴阳理论相吻合。也就是上文提到的《上经》《下经》和阴阳从容的论述。
所谓二阳，指的是阳明经。到达手太阴肺经时，脉象弦而沉急，搏动无力（不鼓）。如果火热之气到来致病，都会导致死亡。
所谓“二阳为维”，就是指阳明经。阳明之气，也合于肺金所主的皮毛，所以阳明脉到达手太阴时，由于阳明从枢机转化而向内闭合，所以脉象弦而沉急，搏动无力。弦，代表枢机的脉象；沉急，代表闭合的脉象；不鼓，说明只阖不开。火热称为“炅”，炅气到来致病，意味着金受到火的刑克。阳明属金，太阴也属金，无论阳明还是太阴，受到火的克制，都会死亡。
一阳，指的是少阳经。到达手太阴肺经时，向上连及人迎穴，脉象弦急，如悬丝般连绵不绝。这是少阳的病脉。如果专属于阴，就会死亡。
所谓“一阳为游部”，就是指少阳经。少阳主枢机，能开能阖。少阳脉到达手太阴时，则从太阳的开放状态而来。太阳在皮毛处，向上连及人迎，则从阳明的闭合状态而来。阳明脉合于人迎，其脉象弦，这是少阳的脉象。脉急表示实证，脉悬表示虚证。急悬并存，说明外实内虚。急悬且枢转不绝，这是少阳的病脉；如果少阳之气不出于阳，专门存在于阴，就会死亡。所谓“专阴”，就是只有阴没有阳，不能枢转。所以这样来阐明三阳为经、三阳为表；二阳为维；一阳为游部的道理。
三阴经，是六经的主宰，交合于太阴。脉象伏而鼓动但不浮起，上部影响志和心。
上文提到的三阳、二阳、一阳，其脉都到达手太阴。太阴是三阴，三阴归属于肺，肺受朝百脉，所以三阴经是六经的主宰。手太阴主天，天气下降，所以交合于太阴。交合于太阴，是指交合于足太阴脾经。足太阴主地，静顺承天，所以脉象伏而鼓动，鼓动但不浮起。这是天地之气交合，也就是阴阳既济的道理。凡属水火之类，一切都可以概括其中。所以说“上空志心”，因为志属水，心属火。所以这样来阐明太阳、阳明、少阳之气，外合手太阴所主的皮毛，而内归于足太阴坤土的道理。
所谓“二阴为里”，是因为二阴禀受水火阴阳之气，合于太阳的水火阴阳，所以二阴到达肺。所谓“至肺”，是指太阳阳热之气，在肺所主的皮毛部位。所谓“气归膀胱”，是指太阳水寒之气，合于水府膀胱。二阴之气，合于太阳，必然从中土（脾胃）向内进入，所以外部连及脾胃。脾胃，就是中土。
一阴经单独出现，经脉之气断绝而浮越，搏动不像钩脉那样有力，而是滑利。
所谓“一阴至绝，作朔晦”，就是指一阴单独出现，经脉之气断绝而浮越。经脉之气断绝，就像一阴发展到极致。经脉之气断绝而浮越，所以产生晦朔的变化，没有生长的生机，所以脉象不像钩脉那样有力（不鼓钩）。阴极而有微弱的阳气，所以脉象不鼓钩而呈现滑象。所以这样来阐明二阴为里、一阴至绝作朔晦的道理。
这六种脉象，忽阴忽阳，相互交错并列，通过经络（缪通）贯通五脏，合于阴阳之道。先到的为主，后到的为客。
“缪”读平声。总结上文来说，这三阳三阴的六条经脉，气机循环往复，所以有时属于阴，有时属于阳，忽阴忽阳，则阴阳相互交错并列。三阳三阴都合于五行，相互交错并列，所以通过经络贯通五脏。意思是三阴贯通五脏，三阳也贯通五脏，阴阳都贯通五脏。所以合于阴阳。太阳具备水火之气，少阴也具备水火之气。阳明具备金土之气，太阴也具备金土之气。少阳具备木气，厥阴也具备木气。如果病发于阳，而阳气先到，则阳气为主，阴气为客；如果病发于阴，而阴气先到，则阴气为主，阳气为客。主和客，就是本和标的关系。所谓“至”，是指气到达脏腑，发作成为疾病。
雷公说：臣已经完全尽心意，接受了经脉的传授，诵读并得到了《从容》篇的道理，用来契合这里的从容之理，但还是不知道阴阳，不知道雌雄。
《示从容论》中雷公说，再次询问为什么有三脏，是为了了解它们的类比关系。黄帝说，夫从容的意义就在于此。本篇黄帝说，回想《上经》《下经》，阴阳从容。雷公因此说，臣已经完全尽心意，打算接受经脉的传授，诵读得到昔日所说的从容之道，用来契合今日的从容，那么阴阳交会之理就可以知道了。现在还不知道阴阳，不知道阴阳的雌雄，所以详细地向黄帝请示，想要明白阴阳的相似之处。
黄帝说：三阳如同父亲，二阳如同卫护，一阳如同纲纪，三阴如同母亲，二阴如同雌性，一阴如同独行的使者。
“使”读去声。乾卦为天，为父，太阳之气像天，所以三阳为父。阳明禀受金气而坚劲，所以二阳为卫。少阳为初生之阳而温和滋润，所以一阳为纲纪。太阳既然像天，那么太阴就当像地，所以三阴为母。二阳既然作为卫护抵御外邪，那么二阴就当作为营气居于内，所以二阴为雌。一阳既然作为纲纪而联属，那么一阴主阴，尽而无阳，所以一阴为独行的使者。上文雷公说不知道阴阳、不知道雌雄，看这里，就可以知道阴阳的雌雄了。
一阴一阳代绝，这是阴气到达心脏，上下无常，出入不知，咽喉干燥，病在脾土。
旧版本在“四肢别离”之下，现在改正到这里。这里以一阴兼论一阳，接着以一阴兼论二阳，再其次以一阴兼论三阳。一阴是厥阴，一阳是少阳。少阳之气生于厥阴，厥阴之气合于少阳。现在一阴一阳不相为类，所以脉象代绝。代绝，是指厥阴之气不合少阳，而上行至心包。如果合于少阳，则上下有常，出入有知；现在厥阴之气至于心包，以厥阴合厥阴，只有阴没有阳，所以上下无常，出入不知；少阳火气上炎，得不到厥阴的阴气来济助，所以咽喉干燥。《宣明五气篇》说：“脾脉代。”代，是脾的本脉。现在脉象代绝，导致厥阴少阳不相交合，所以病在脾土。
二阳一阴，阳明主病，不胜一阴，脉动而弱，九窍皆沉。
二阳是阳明胃土，一阴是厥阴肝木。二阳一阴相合，则是木克制土，所以应当由阳明主病；阳明主病，则阳明胃土不胜一阴肝木，土不胜木，所以脉象软弱而动。软弱在下，木克制土，所以九窍都沉陷。
太阴之阴，旧版本误作阳，现在改正。三阳是太阳，一阴是厥阴。太阳合手太阴肺气于皮毛，所以三阳一阴相合，而太阳脉胜。太阴之脉属肺金，所以一阴肝木不能制止，指不能制止太阴的胜势。金胜于上，木郁于下，所以内乱五脏。木郁肝虚，所以外表现为惊骇。
三阳的“三”字，旧版本误作“二”，现在改正。这里以二阴类比三阳。接着以二阴类比二阳，再其次以二阴类比一阳。二阴是少阴；三阳，解释见上文。太阳之气主皮毛，皮毛是肺的合应。所以二阴三阳相合，病在肺。二阴合三阳而病肺，则三阳有余，二阴不足，所以少阴脉沉。所谓“胜肺”，就是说肺气盛。其胜在肺，则会伤脾。申明伤脾者，不是伤太阴的脾脏，而是外伤四肢。因为皮毛之气过盛，则内伤肌腠，而病及四肢。先说伤脾，是因为脾主四肢，最终追究起来，所伤的并不在脾。
二阴二阳相合，都交合而至，是指少阴和阳明交互致病；少阴属肾，所以病在肾。骂人妄行，癫疾变为狂，病在阳明。这是少阴和阳明都交合而至而致病。
二阴一阳，病出于肾，阴气客游于心脘下，空窍闭塞不通，四肢分离。
“空”作孔解。空窍，指汗孔。堤，犹路也。少阴少阳相合，阴胜其阳，所以病出于少阴之肾。少阳三焦的脉，散络心包，出于胃脘。现在少阴之气，客游于心脘下，这是阴客于阳，水胜其火，导致三焦不能出气，以温煦肌腠，好像空窍的路径，闭塞不通，所以叫空窍堤，闭塞不通。三焦是火热之气；四肢是诸阳之本。现在三焦之气，闭塞不通，就不能和于阳，所以叫四肢别离，意思是火热之气不与阳和气。
二阳三阴，至阴都在，阴不能过阳，阳气不能止阴，阴阳并绝，浮脉为血瘕，沉脉为脓疡。
这里列举三阴，兼论二阳；而三阳一阳都在其中。二阳三阴，是阳明太阴相合。不但二阳合三阴，而且三阳一阳都合三阴。三阴，是至阴。至阴都在，是说二阳在至阴，而三阳一阳都在。以至阴合诸阳，则阳气有余，所以阴不能过阳；以诸阳合至阴，则阳归于阴，所以阳气不能止阴。阴不过阳，则阳盛；阳不止阴，则阴胜。开始是阴阳并胜，后来是阴阳并绝。如阳胜脉浮，则浮脉为血瘕；阴胜脉沉，则沉脉为脓疡。血而成瘕，是阴不济阳而阳胜，阳胜则阴绝了。脓而成疡，是阳不济阴而阴胜，阴胜则阳绝了。
阴阳皆壮，下至阴阳，上合昭昭，下合冥冥，诊决死生的期限，遂合岁首。
总结上文阴阳相类的意义。上文阴阳相合，是阴气阳气都属于有余，是阴阳皆壮。交合而病，气归于脏，是下至阴阳。下至阴阳，又有升降，所以上合昭昭之天，下合冥冥之地；以上天下地的道理，就可以诊决死生的期限。五脏五行，始于木而终于水，就像四时始于春而终于冬，遂合今天的孟春岁首。这是阴阳从容比类，类聚无方，而五脏最贵最下的道理，从此可以认识了。
雷公说：请问短期（死期）。
承接诊决死生的期限，而再次问短期。
黄帝不回答。
死生的期限，可以根据道理决断，所以黄帝不回答。
短期的道理，在《上经》《下经》八十一论之中，而雷公一定要向黄帝请教。
黄帝说：冬季三个月的疾病，病合于阳气的，到第二年正月，脉象出现死征，都将在出春（立春后）死亡；冬季三个月的疾病，在里的精气已经耗尽，草和柳叶枯死之时（仲春、季春）也会死亡，春季时阴阳皆绝；死期在孟春。
“理”通“里”。以下论述，上合昭昭，下合冥冥，以决断死生的期限，遂合岁首的道理。冬季三个月的疾病是水病，病合于阳气，是合于太阳寒水之气。冬天失于闭藏，春天就无法生发，所以到第二年正月，如果病不愈，脉象就会出现死征；即使不立即死亡，也都将在出春（立春后交立夏前）决断死亡。如果冬季三个月的疾病，在里的精气已经耗尽，就不能出春。仲春草发芽，季春柳叶发芽，草与柳叶枯死之时（指生机断绝），也是死亡之时。杀，犹死也。如果冬季三个月的疾病，到春天时阴阳皆绝，死期在孟春，当死，不能等到仲春的草和季春的柳叶。这是冬季三个月的疾病而有短期。
春季三个月的疾病，叫做阳杀，阴阳皆绝，死期在草干（深秋）。
这是春季三个月的疾病而有短期。春夏为阳，秋冬为阴。春季三个月的疾病，阳气不生发，所以叫阳杀。杀，犹绝也。越过春夏至于秋天，则阴阳皆绝，死期在深秋草干枯时。
“濂”同“涟”。这是夏季三个月的疾病而有短期。六月长夏，属于至阴，时令正当至阴，阳气尽浮于外。夏季三个月而病不愈，交于至阴，不超过十天死亡；如果越长夏至于秋天，则为阴阳交；夏季三个月的疾病而交于秋季，死期在水清之时。濂，犹清也。中秋水天一色之时。
秋季三个月的疾病，三阳俱起，不治自会痊愈，如果是阴阳交合，站立不能坐下，坐下不能站起；如果是三阳独至，死期在石水（冬令）；如果是二阴独至，死期在盛水（春令）。
这是秋季三个月的疾病而有短期。前三阳，指太阳、阳明、少阳，所以叫“俱”；后三阳，指太阳；二阴，指少阴，所以叫“独”。秋季三个月，肺金主气。如果秋季三个月的疾病，合太阳、阳明、少阳而俱起，这是阳病合肺，应当不治自愈；如果是阴阳交合，到秋季三个月而发病，主阴阳不和，应当站立不能坐下，坐下不能站起；如果有阳无阴，而太阳之气独至，在秋季发病，死期在冬令的石水之时；如果有阴无阳，而少阴之气独至，在秋季发病，死期在春令的盛水之时。太阳为水府，少阴为水藏。死于冬之石水，是金不生水；死于春之盛水，是水不生木。这是决断死生的期限，而……
"Yin-Yang Lei" (Classification of Yin and Yang) refers to the classification, aggregation, and mutual intersection of Yin and Yang Qi. The Three Yang, Two Yang, and One Yang; the Three Yin, Two Yin, and One Yin, intersect and stand side by side within them, connecting through meridians (Miu Tong) to the Five Zang organs. Yang harmonizes with Yin, and Yin harmonizes with Yang. The text begins by discussing the most noble aspect of the Yin and Yang of the Five Zang, ends by discussing the short-term changes of the Yin and Yang of the Four Seasons, and discusses in the middle the intersection of the Three Yang and Three Yin. All these pertain to the classification of Yin and Yang.
At the beginning of Meng Chun (the first month of spring), the Yellow Emperor sat leisurely, observing the eight extreme directions, correcting the Qi of the Eight Winds, and asked Lei Gong:
Regarding the classification of Yin and Yang, and the way of the meridians, which governs the Five Viscera, which Zang organ is the most noble?
The Qi of the four seasons begins in Meng Chun. The Yellow Emperor sat leisurely, observed the eight extreme directions, corrected the Qi of the Eight Winds, understood the subtlety of the mutual use of Yin and Yang, and the principle of internal and external communication. He then asked Lei Gong: The so-called classification of Yin and Yang refers to the way of human meridians. The Five Elements reside within, governed by the Five Zang organs. Now, among the five governing aspects, which Zang organ is the most noble? This question arose because the Yellow Emperor observed the eight extremes to correct the Eight Winds.
Lei Gong replied: Spring corresponds to the Heavenly Stems Jia and Yi, the color is Green, and internally it governs the Liver. It rules for seventy-two days. This is the period when the Liver Meridian is dominant. Therefore, I consider the Liver to be the most noble.
In the Five Elements, Wood corresponds to Spring in seasons, Jia and Yi in Heavenly Stems, and Green in colors. Internally, it governs the Liver. At the start of Meng Chun, the Qi of Liver Wood rules for seventy-two days, which is the time when the Liver Meridian is dominant. Thus, the Liver is the most noble.
The Yellow Emperor said: Recalling the *Shang Jing* (Upper Classic) and *Xia Jing* (Lower Classic), and the discussions on measuring Yin and Yang in the *Cong Rong* chapter, what you call "most noble" is actually the lowest.
The *Shu Wu Guo Lun* states: "Shang Jing Xia Jing, Kui Du Yin Yang." Recalling the *Shang Jing* and *Xia Jing* refers to these two classics. "Yin Yang Cong Rong" means measuring Yin and Yang. By calmly measuring Yin and Yang, what you call "most noble" is actually the lowest, for there exists something even more noble!
Lei Gong fasted for seven days and attended again the next morning.
Hearing the Emperor's teaching, Lei Gong did not understand what was truly noble. Therefore, he fasted for seven days and attended again the next morning to seek instruction from the Emperor.
The Yellow Emperor said: The Three Yang serve as the main meridians (Jing), the Two Yang serve as the maintaining network (Wei), and the One Yang serves as the roaming department (You Bu). Understanding this allows one to know the beginning and end of the Five Zang. The Three Yang are exterior, the Two Yin are interior, and the One Yang reaches its extremity, resembling the last day of the lunar month (Hui), after which renewal occurs. By deducing their combination, one can rectify the principles.
"The Three Yang as Jing" refers to the Taiyang (Greater Yang) meridian acting as the opening, running along the back, like the major meridians running externally. "The Two Yang as Wei" refers to the Yangming (Bright Yang) meridian acting as the closing, running along the face, like the collateral networks maintaining internally. "The One Yang as You Bu" refers to the Shaoyang (Lesser Yang) meridian acting as the pivot, running along the sides of the body. Opening and closing depend on it, like a roaming force rotating in and out. Being Jing, Wei, and You Bu allows one to know the beginning and end of the Five Zang. "End" implies being lower; "Beginning" implies being noble. To know the nobility and inferiority of the Zang organs, one must look to the Three Yin, not the Three Yang. Thus, "Three Yang are exterior" means the Taiyang meridian inherits the cold-water Qi of the Bladder and governs the exterior Yang of the whole body. "Two Yin are interior" means the Shaoyin (Lesser Yin) meridian inherits the water-fire Qi of the Heart and Kidney and governs the spirit and consciousness within the five viscera. "One Yang reaches extremity, making Hui" means the Jueyin (Terminal Yin) is the end of Yin. After reaching extinction, new life arises, just as the moon becomes dark (Hui) before the new moon (Shuo). Thus, the One Yang reaching extremity can be compared to the Hui. From this deduction, the five viscera containing Heart Spirit and Kidney Will are the most noble, while the Jueyin Liver, at the state of "extremity," is the lowest. The principles of nobility and inferiority are consistent upon deduction, hence "deduce the combination to rectify the principle."
Lei Gong said: I have received my studies but do not yet understand.
I do not yet clearly understand the previous explanations regarding Jing, Wei, You Bu, Exterior, Interior, and Extremity, so I ask again.
The Yellow Emperor said: When we speak of Three Yang, we refer to Taiyang as the Jing. When the Three Yang pulse reaches the Hand Taiyin Lung meridian, it is wiry (Xian) and floating (Fu), but not deep (Chen). Decide it by standard measures, observe it with your heart, and align it with the theory of Yin and Yang.
When we say "Three Yang as Jing," we mean Taiyang is the Jing. When we say "Three Yang as Exterior," it is because the Qi of Taiyang resides in the skin and hair governed by the Hand Taiyin Lung. This is why the Three Yang pulse reaches the Hand Taiyin. Taiyang transforms from the pivot and opens outward, so its pulse is wiry and floating but not deep. Wiry represents the pivot pulse; floating represents the opening pulse; not deep indicates opening without closing. This is the meaning of "Three Yang as Jing" and "Three Yang as Exterior." Meridians have their constant pathways, so they can be decided by measure. Sincere inquiry makes the principle clear, so they can be observed by the heart. Deciding and observing allows alignment with the theory of Yin and Yang, which corresponds to the discussion of the Upper and Lower Classics and Yin-Yang Cong Rong mentioned earlier.
When we speak of Two Yang, we refer to Yangming. When it reaches the Hand Taiyin, the pulse is wiry, deep, urgent, and weak (not drumming/beating strongly). If heat arrives to cause disease, death ensues.
When we say "Two Yang as Wei," we mean Yangming. The Qi of Yangming also combines with the skin and hair governed by Metal-Lung. Thus, when the Yangming pulse reaches the Hand Taiyin, since Yangming transforms from the pivot and closes inward, its pulse is wiry, deep, urgent, and weak. Wiry represents the pivot; deep and urgent represent closing; weak indicates closing without opening. Heat is called "Jiong." If Jiong Qi arrives to cause disease, it means Metal suffers under Fire punishment. Yangming is Metal, and Taiyin is also Metal. Whether Yangming or Taiyin, suffering Metal's defeat by Fire leads to death.
One Yang refers to Shaoyang. When it reaches the Hand Taiyin, it connects upward to the Renying point. The pulse is wiry and urgent, hanging like a thread without breaking. This is a disease of Shaoyang. If it specializes exclusively in Yin, death ensues.
When we say "One Yang as You Bu," we mean Shaoyang. Shaoyang governs the pivot and can open and close. When the Shaoyang pulse reaches the Hand Taiyin, it follows the opening of Taiyang. Taiyang in the skin and hair connects upward to Renying, following the closing of Yangming. The Yangming pulse combines at Renying, and its pulse is wiry, which is the Shaoyang pulse. Urgent pulse indicates excess; hanging pulse indicates deficiency. Urgency and hanging together indicate exterior excess and interior deficiency. With urgency and hanging, the pivot turns continuously, this is a disease of Shaoyang. If the Qi of Shaoyang does not emerge into Yang but stays exclusively in Yin, death ensues. "Specializing in Yin" means having only Yin without Yang, unable to pivot. This explains why Three Yang are Jing and Exterior; Two Yang are Wei; and One Yang is You Bu.
The Three Yin are the masters of the Six Meridians, intersecting with Taiyin. The pulse is hidden (Fu) and drumming but not floating, affecting the upper regions of Will and Heart.
The previously mentioned Three Yang, Two Yang, and One Yang all reach the Hand Taiyin. Taiyin is the Three Yin, belonging to the Lung, which receives the gathering of all pulses. Thus, the Three Yin are the masters of the Six Meridians. Hand Taiyin governs Heaven; Heavenly Qi descends, thus intersecting with Taiyin. Intersecting with Taiyin means intersecting with the Foot Taiyin Spleen meridian. Foot Taiyin governs Earth; it is quiet and compliant with Heaven, so its pulse is hidden and drumming, drumming but not floating. This is the intersection of Heaven and Earth Qi, the way of Yin-Yang balance. All matters involving Water and Fire can be included here. Hence, "affecting the upper Will and Heart," because Will belongs to Water and Heart belongs to Fire. This explains how the Qi of Taiyang, Yangming, and Shaoyang externally combines with the skin and hair governed by Hand Taiyin and internally returns to the Kun Earth of Foot Taiyin.
Two Yin reaches the Lung, its Qi returns to the Bladder, and externally connects to the Spleen and Stomach.
When we say "Two Yin are Interior," it is because Two Yin inherits the Water-Fire Yin-Yang Qi, combining with the Water-Fire Yin-Yang of Taiyang, thus Two Yin reaches the Lung. "Reaching the Lung" means the Yang-Heat Qi of Taiyang is in the skin and hair governed by the Lung. "Qi returning to the Bladder" means the Cold-Water Qi of Taiyang combines with the Water House of the Bladder. The Qi of Two Yin, combining with Taiyang, must enter internally through the Central Earth, thus externally connecting to the Spleen and Stomach. The Spleen and Stomach are the Central Earth.
One Yin arrives alone; the meridian Qi is severed and floats, beating not like a hook but smoothly (Hua).
When we say "One Yin reaches extremity, making Hui," it refers to One Yin arriving alone, with meridian Qi severed and floating. Severed meridian Qi is like One Yin reaching extremity. Severed meridian Qi floating creates the change of Hui and Shuo, lacking the mechanism of growth. Thus, the pulse does not beat like a hook (Bu Gou). At the extreme of Yin, there is slight Yang, so the pulse does not beat like a hook but is smooth (Hua). This explains "Two Yin are Interior" and "One Yin reaches extremity, making Hui."
These six pulses are alternately Yin and Yang, intersecting and standing side by side, connecting through meridians (Miu) to the Five Zang organs, combining with the Yin-Yang theory. The first to arrive is Host (Zhu); the later to arrive is Guest (Ke).
"Miu" is pronounced with the level tone. Summarizing the above, these six pulses of Three Yang and Three Yin have a cyclic Qi mechanism, sometimes belonging to Yin, sometimes to Yang. Alternating Yin and Yang means Yin and Yang intersect and stand side by side. The Three Yang and Three Yin all combine with the Five Elements, intersecting and standing side by side, thus connecting through meridians to the Five Zang. This means the Three Yin connect to the Five Zang, and the Three Yang also connect to the Five Zang; both Yin and Yang connect to the Five Zang. Thus, they combine with Yin and Yang. Taiyang possesses Water and Fire Qi; Shaoyin also possesses Water and Fire Qi. Yangming possesses Metal and Earth Qi; Taiyin also possesses Metal and Earth Qi. Shaoyang possesses Wood Qi; Jueyin also possesses Wood Qi. If disease originates in Yang, and Yang Qi arrives first, then Yang Qi is the Host and Yin Qi is the Guest. If disease originates in Yin, and Yin Qi arrives first, then Yin Qi is the Host and Yang Qi is the Guest. Host and Guest refer to Root (Ben) and Branch (Biao). "Arriving" means Qi reaches the Zang, manifesting as disease.
Lei Gong said: Your servant has exerted his utmost intention, received the transmission of meridians, recited and obtained the Way of Cong Rong, to align with this Cong Rong. Yet I do not know Yin and Yang, nor do I know Male and Female (Yin-Yang polarity).
In the *Shi Cong Rong Lun*, Lei Gong asked about the three Zang organs to understand their analogy. The Yellow Emperor said, "This is what is meant by Cong Rong." In this chapter, the Emperor said, "Recall the Shang Jing and Xia Jing, Yin Yang Cong Rong." Lei Gong therefore said, "Your servant has exerted his utmost intention to receive the transmission of meridians, reciting the past Way of Cong Rong to align with today's Cong Rong, so that the principle of Yin-Yang intersection can be known." However, now I do not know Yin and Yang, nor the Male/Female distinction of Yin and Yang. I respectfully request further clarification from the Emperor to understand the similarity of Yin and Yang.
The Yellow Emperor said: The Three Yang are like the Father, the Two Yang are like the Guard, the One Yang is like the Discipline/Regulation, the Three Yin are like the Mother, the Two Yin are like the Female, and the One Yin is like the Sole Messenger.
"Shi" is pronounced with the departing tone. Qian is Heaven and Father. The Qi of Taiyang is like Heaven, so the Three Yang are like the Father. Yangming inherits Metal Qi, which is firm and strong, so the Two Yang are like the Guard. Shaoyang is the initial Yang, warm and moistening, so the One Yang is like the Regulation. Since Taiyang is like Heaven, Taiyin should be like Earth, so the Three Yin are like the Mother. Since the Two Yang act as Guards defending externally, the Two Yin should act as Ying-Nutrient residing internally, so the Two Yin are like the Female. Since the One Yang acts as Regulation connecting things, the One Yin governs Yin, ending without Yang. Thus, the One Yin is like the Sole Messenger. Previously, Lei Gong said he did not know Yin/Yang or Male/Female. Seeing this, one can know the Male/Female of Yin and Yang.
One Yin and One Yang alternating cessation: This Yin Qi reaches the Heart. Up and down are irregular, entering and exiting unknown. The throat and pharynx are dry. The disease is in the Earth-Spleen.
In old editions, this was placed after "limbs separation"; now corrected here. Here, One Yin discusses One Yang simultaneously, then One Yin discusses Two Yang, and finally One Yin discusses Three Yang. One Yin is Jueyin; One Yang is Shaoyang. Shaoyang Qi is born from Jueyin; Jueyin Qi combines with Shaoyang. Now, One Yin and One Yang do not belong to the same category, so the pulse shows alternating cessation (Dai Jue). Dai Jue means the Jueyin Qi does not combine with Shaoyang but ascends to the Pericardium. If combined with Shaoyang, up and down would be regular, and entry/exit known. Now, Jueyin Qi reaches the Pericardium; Jueyin combines with Jueyin, having only Yin without Yang. Thus, up and down are irregular, and entry/exit unknown. Shaoyang Fire Qi flares upward, unable to be balanced by Jueyin Yin Qi, causing dryness in the throat and pharynx. The *Xuan Ming Wu Qi Pian* states: "Spleen pulse is Dai." Dai is the root pulse of the Spleen. Now, the Dai Jue pulse causes Jueyin and Shaoyang to fail to intersect, so the disease lies in the Earth-Spleen.
Two Yang and One Yin: Yangming dominates the disease, unable to overcome One Yin. The pulse trembles and moves; the nine orifices are sunken.
Two Yang is Yangming Stomach Earth; One Yin is Jueyin Liver Wood. When Two Yang and One Yin combine, Wood controls Earth, so Yangming should dominate the disease. If Yangming dominates, the Yangming Stomach Earth cannot overcome the One Yin Liver Wood. Earth failing to control Wood causes the pulse to tremble and move. Trembling below indicates Wood controlling Earth, so the nine orifices become sunken.
Three Yang and One Yin: Taiyin pulse prevails. One Yin cannot stop it. Internally, it disturbs the Five Zang; externally, it manifests as fright and panic.
"Taiyin Yin" was erroneously printed as "Yang" in old editions; now corrected. Three Yang is Taiyang; One Yin is Jueyin. Taiyang combines with Hand Taiyin Lung Qi in the skin and hair. Thus, when Three Yang and One Yin combine, the Taiyang pulse prevails. The Taiyin pulse belongs to Lung Metal. Therefore, One Yin Liver Wood cannot stop it, meaning it cannot stop the prevalence of Taiyin. Metal prevailing above, Wood depressed below, internally disturbs the Five Zang. Wood depression and Liver deficiency cause external fright and panic.
Two Yin and Three Yang: Disease in the Lung. Shaoyin pulse is deep. Prevailing over the Lung damages the Spleen, externally injuring the limbs.
The character "Three" in "Three Yang" was erroneously printed as "Two" in old editions; now corrected. Here, Two Yin is used to analogize Three Yang. Then Two Yin analogizes Two Yang, and finally Two Yin analogizes One Yang. Two Yin is Shaoyin; Three Yang is explained above. The Qi of Taiyang governs the skin and hair, which are the union of the Lung. Thus, when Two Yin and Three Yang combine, the disease is in the Lung. Two Yin combining with Three Yang causes Lung disease, resulting in excess of Three Yang and deficiency of Two Yin, so the Shaoyin pulse is deep. "Prevailing over the Lung" means Lung Qi is excessive. Its prevalence in the Lung damages the Spleen. To clarify, damaging the Spleen does not mean damaging the Taiyin Spleen Zang, but rather externally injuring the limbs. Excessive Qi in the skin and hair injures the muscle layers internally, affecting the limbs. It is first said to damage the Spleen because the Spleen governs the limbs, but ultimately, the injury is not in the Spleen itself.
Two Yin and Two Yang: Both intersect and arrive. Disease in the Kidney. Cursing, erratic behavior, epilepsy turning into mania.
When Two Yin and Two Yang combine and both intersect and arrive, it refers to Shaoyin and Yangming interacting pathologically. Shaoyin belongs to the Kidney, so the disease is in the Kidney. Cursing, erratic behavior, epilepsy turning into mania, are diseases of Yangming. This is when Shaoyin and Yangming both intersect and arrive to cause disease.
Two Yin and One Yang: Disease originates from the Kidney. Yin Qi wanders as a guest below the epigastrium. The pores are blocked and unobstructed; the limbs separate.
"Kong" means hole. Kong Qiao refers to sweat pores. Di means path. When Shaoyin and Shaoyang combine, Yin prevails over Yang, so the disease originates from the Shaoyin Kidney. The meridian of Shaoyang Sanjiao scatters and connects to the Pericardium, emerging from the epigastrium. Now, Shaoyin Qi wanders as a guest below the epigastrium. This is Yin guesting in Yang, Water prevailing over Fire. This prevents the Sanjiao from emitting Qi to warm the muscle layers, similar to the path of pores being blocked. Hence, "Kong Qiao Di, blocked and unobstructed." The Sanjiao is Fire-Heat Qi; the limbs are the root of all Yang. Now, Sanjiao Qi is blocked and unobstructed, failing to harmonize with Yang. Hence, "limbs separate," meaning Fire-Heat Qi does not harmonize with Yang.
Two Yang and Three Yin: The Ultimate Yin is present. Yin cannot pass Yang; Yang Qi cannot stop Yin. Yin and Yang both sever. Floating pulse indicates blood mass (Xia); sinking pulse indicates pus/abscess.
Here, Three Yin is listed, discussing Two Yang simultaneously; Three Yang and One Yang are included within. Two Yang and Three Yin refer to the combination of Yangming and Taiyin. Not only do Two Yang combine with Three Yin, but Three Yang and One Yang also combine with Three Yin. Three Yin is the Ultimate Yin. "Ultimate Yin is present" means Two Yang is in the Ultimate Yin, and Three Yang and One Yang are also present. Combining Ultimate Yin with all Yang results in excess Yang, so Yin cannot pass Yang. Combining all Yang with Ultimate Yin results in Yang returning to Yin, so Yang Qi cannot stop Yin. If Yin does not pass Yang, Yang becomes excessive. If Yang does not stop Yin, Yin becomes excessive. Initially, Yin and Yang both prevail; subsequently, Yin and Yang both sever. If Yang prevails, the pulse floats, indicating a blood mass (Xia). If Yin prevails, the pulse sinks, indicating pus/abscess. Blood forming a mass means Yin fails to nourish Yang, leading to Yang excess and Yin severance. Pus forming an abscess means Yang fails to nourish Yin, leading to Yin excess and Yang severance.
Both Yin and Yang are vigorous, descending to Yin and Yang. Upward combining with the bright (Zhao Zhao), downward combining with the dark (Ming Ming). Diagnosing and deciding the period of life and death, thus aligning with the beginning of the year.
Summarizing the meaning of Yin-Yang analogy above. The previous Yin-Yang combination referred to both Yin and Yang Qi being excessive, i.e., both Yin and Yang are vigorous. Intersecting and causing disease, Qi returns to the Zang, which is descending to Yin and Yang. Descending to Yin and Yang involves ascending and descending, thus upward combining with the bright Heaven and downward combining with the dark Earth. Using the principles of Heaven and Earth, one can diagnose and decide the period of life and death. The Five Zang and Five Elements begin with Wood and end with Water, just as the four seasons begin with Spring and end with Winter. Thus, it aligns with the current beginning of the year, Meng Chun. This is the analogy of Yin-Yang Cong Rong, classifying without fixed direction, allowing the principles of the most noble and lowest of the Five Zang to be recognized.
Lei Gong said: Please ask about the short-term (period of death).
Following the diagnosis of the period of life and death, he asks again about the short-term.
The Yellow Emperor does not answer.
The period of life and death can be decided by reason, so the Yellow Emperor does not answer.
Lei Gong asks again. The Yellow Emperor says: It is in the Treatises on Meridians. Lei Gong says: Please ask about the short-term.
The principle of the short-term is within the eighty-one treatises of the *Shang Jing* and *Xia Jing*, yet Lei Gong insists on asking the Emperor.
The Yellow Emperor said: For diseases in the three winter months that combine with Yang, by the first month of Spring, if the pulse shows signs of death, all will die after leaving Spring. For diseases in the three winter months where the essence in the interior is exhausted, even when grass and willow leaves die (mid-to-late spring), they will also perish. In Spring, Yin and Yang both sever; the period of death is in Meng Chun.
"Li" is homophonous with "Li" (interior). The following discussion aligns upward with the bright and downward with the dark to decide the period of life and death, aligning with the beginning of the year. Diseases in the three winter months are Water diseases. Diseases combining with Yang refer to combining with the Cold-Water Qi of Taiyang. Failure to store in winter means inability to generate in spring. Thus, by the first month of Spring, if the disease does not heal, the pulse shows signs of death. Even if not immediately fatal, all will die after leaving Spring (from Lichun to Lixia). If diseases in the three winter months have exhausted the interior essence, they cannot leave Spring. When mid-spring grass sprouts and late-spring willow leaves sprout, the time of grass and willow leaf death signifies death. "Sha" means death. If diseases in the three winter months reach Spring with Yin and Yang both severed, the period of death is in Meng Chun; they will die then and not reach mid-spring grass or late-spring willow leaves. This is the short-term for diseases in the three winter months.
For diseases in the three spring months, called Yang Sha (killing of Yang), if Yin and Yang both sever, the period of death is when grass dries.
This is the short-term for diseases in the three spring months. Spring and Summer are Yang; Autumn and Winter are Yin. Diseases in the three spring months involve Yang Qi failing to generate, hence called Yang Sha. "Sha" means severance. Passing Spring and Summer to Autumn, Yin and Yang both sever. The period of death is in late autumn when grass dries.
For diseases in the three summer months, the Ultimate Yin does not exceed ten days. If Yin and Yang intersect, the period of death is when waters are clear.
"Lian" is the same as "Lian". This is the short-term for diseases in the three summer months. The sixth month, Changxia (Long Summer), belongs to the Ultimate Yin. At the time of Ultimate Yin, Yang Qi floats entirely outward. If diseases in the three summer months do not heal and intersect with the Ultimate Yin, death occurs within ten days. If passing Changxia to Autumn, it is Yin-Yang intersection. If diseases in the three summer months intersect with Autumn, the period of death is when waters are clear. "Lian" means clear. This is the time in mid-autumn when water and sky are one color.
For diseases in the three autumn months, if the Three Yang arise together, they will heal without treatment. If Yin and Yang intersect, the patient stands unable to sit, sits unable to stand. If the Three Yang arrive alone, the period of death is in Shi Shui (Winter). If the Two Yin arrive alone, the period of death is in Sheng Shui (Spring).
This is the short-term for diseases in the three autumn months. The first "Three Yang" refers to Taiyang, Yangming, and Shaoyang, hence "together." The second "Three Yang" refers to Taiyang; "Two Yin" refers to Shaoyin, hence "alone." In the three autumn months, Lung Metal governs the Qi. If diseases in the three autumn months combine with Taiyang, Yangming, and Shaoyang arising together, this is Yang disease combining with Lung, and it should heal without treatment. If Yin and Yang intersect and disease occurs in the three autumn months, it indicates Yin-Yang disharmony; the patient stands unable to sit, sits unable to stand. If there is Yang without Yin, and Taiyang Qi arrives alone during Autumn, the period of death is in the Winter period of Shi Shui. If there is Yin without Yang, and Shaoyin Qi arrives alone during Autumn, the period of death is in the Spring period of Sheng Shui. Taiyang is the Water House; Shaoyin is the Water Store. Dying in Winter's Shi Shui means Metal fails to generate Water. Dying in Spring's Sheng Shui means Water fails to generate Wood. This decides the period of life and death, and...